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Living In Faith
Living In Faith
44 w

How J. I. Packer Married Theological Study and Spirituality
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How J. I. Packer Married Theological Study and Spirituality

Spiritual formation may be popular, but it’s not new. Trevin Wax recently noted that church-attending college students are pursuing spiritual formation with new interest. What stands out is their commitment to Christ’s lordship and their reworking of personal habits and spiritual disciplines. Authors like Justin Whitmel Earley and John Mark Comer now reach wide audiences, guiding their readers to renew traditional practices of Christian spirituality. Kyle Strobel is also encouraged that a new generation is “awakening to the very questions that helped start this conversation 45 years ago.” Strobel serves as a professor in the Institute for Spiritual Formation at Talbot School of Theology. He argues, “What is needed today is not merely a discussion of practices, but a real spiritual theology fueled by a distinctively Protestant and evangelical vision of the Christian life.” Enter J. I. Packer. I’d argue that theological institutions and their students can find the Protestant and evangelical vision they need by looking back to truths about Christian spirituality Packer emphasized in 1989. Packer’s Spiritual Emphasis That year, Packer was appointed Sangwoo Youtong Chee professor of theology at Regent College. In his introductory lecture, he argued any study of theology is, and indeed should be, educational work in spirituality. He explained that he felt at home in his new position because Regent emphasized spirituality and was committed to the idea that no theology should ever be taught to enrich the head while impoverishing the heart. No theology should ever be taught to enrich the head while impoverishing the heart. Packer rejected a merely scientific approach to theological study, arguing that cool and clinical detachment when studying doctrine was intolerable. He instead proposed a marriage in which systematic theology would be taught as an element of a student’s spirituality and spirituality taught as an expression of systematic theology. He believed systematic theology should be a devotional discipline, a means of relating to God. Packer aptly said, “Given the marriage, both our theologizing and our devotional explorations will become systematic spirituality, exercises in (allow me to say it) knowing God, and we shall all be the richer as a result.” Packer’s view was long-held and deeply personal. While a student at Oxford in the 1940s, he encountered Keswick theology, an approach to Christianity often captured by the phrase “victorious living” or the slogan “let go and let God.” The central teaching of this theology was surrender to Christ, trusting entirely in his ability to defeat sin and produce spiritual fruit. Active obedience was seen as mere legalism and dangerous to spirituality. Should believers not experience life to its fullest, or should they struggle with sin, they were said to lack “total surrender” to Christ. Packer was acutely disturbed by this teaching. He couldn’t achieve “total surrender” and still battled sin. Where did Packer turn? He discovered the English Puritans, chiefly John Owen, and found spiritual relief. As his biographer Alister McGrath summarized, “Here was a writer who spoke to Packer’s condition, and offered a realistic solution to his concerns. . . . The discovery of Owen must be regarded as a turning point in Packer’s Christian life.” Packer’s Distinctive Approach Because Packer’s concern for theological clarity on sanctification and spirituality began early in his education, he later aimed his own students toward the study of spirituality in their theological study as well. 1. He argued against a specialized separation of theology and spirituality. In “An Introduction to Systematic Spirituality” (1990), he noted that the material of systematic theology couldn’t be detached from trusting, loving, and glorifying God: As commonly practiced, [the theological method] separates the questions of truth from those of discipleship; it proceeds as if doctrinal study would only be muddied by introducing devotional concerns; it drives a wedge between theology and doxology, between orthodoxy and orthopraxy, between knowing true notions about God and knowing the true God himself, between one’s thinking and one’s worshipping. Done this way, theology induces spiritual pride and produces spiritual sleep (physical sleep, too, sometimes). Thus, the noblest study in the world gets cheapened. I cannot applaud this. If God’s truth is to be embraced and believed by theology teachers and their students, Packer says it must first affect them—their worship, their obedience, and their service. Their Christian lives cannot be separated from their Christian thoughts. 2. He tasked Christian educators with ‘officiating’ the marriage of spirituality and theology. Packer didn’t just propose a marriage between systematic theology and spirituality; he wanted an explicit exchange of vows and mutual commitments. And in his essay “Evangelical Foundations for Spirituality” (1991), Packer laid the responsibility for officiating this union at the feet of theological educators. He claimed, “In practice, it is only when individual instructors labor . . . to bring the three fields of concern [ethics, spirituality, and theology] together in their own teaching that the disjunction is ever nowadays overcome.” Individual instructors, then, have a twofold responsibility. First, they should engage their material with their spiritual devotion and practice of piety in full view of their students. Second, educators should imagine their role in students’ lives as essentially pastoral. Packer encouraged them to instruct their students with disciple-making intentionality. Packer’s Courageous Vision for Theological Education Even if an administration and faculty can agree on spiritual formation’s necessity, building a structure that fosters that formation is still complex. How can Christian educational institutions put this mission into practice today? First, there must be a foundational agreement on the integration of faith and learning. Simply put, Christian education must first be Christian. Second, theological learning in Christian institutions should foster the student body’s spirituality, not as a mere departmental add-on but as the aim of the entire educational enterprise. Adopting Packer’s pastoral vision for theological education takes exceptional courage. He writes, Academics who have got their feet on the ladder and want to climb professionally (and there is nothing wrong with such a purpose) must publish in approved journals and with approved publishers, be seen and if possible, heard at conferences of learned societies, and join in the ongoing debates among their peers. In such circumstances [it] is the easiest thing in the world to forget one’s churchly identity and responsibilities and simply think along with generally accepted opinion, concerning oneself only with keeping in the swim. Though self-centered skepticism often invades Christian academics, the theologian-pastor, in Packer’s view, was called to a pastoral pedagogy, a devotional delivery of theological knowledge. For example, when one of my Bible college professors discussed Scripture’s authority and necessity, he quoted 1 Peter 2:2–3 and immediately questioned us on our appetite for the Scriptures. He pleaded with us, saying, “Newborns wake up hungry and must be fed. When you can’t sleep, what do you long for? If you don’t have an insatiable desire for the Scriptures, ask God to give you such a disposition.” Suddenly, our discussion of systematic theology became intensely focused on spirituality. Is the Tide Turning? It’s encouraging that spiritual formation is trending in Christian circles. I agree with Strobel that the conversation is essential because “while every Christian should believe in the work of the Spirit to form us increasingly into Jesus’s likeness, few have articulated that vision for the church, or even for themselves.” But I often wonder what Packer would say if he were alive today. This is a movement and an emphasis he’d surely applaud, though not unquestioningly. He would, I believe, suggest definite doctrinal fences to guard modern students from the error of mysticism. I also think he’d urge new-spirituality proponents to read the English Puritans like he did. Educators should imagine their role in students’ lives as essentially pastoral. Finally, I’m convinced he’d encourage theological schools not to neglect character formation. Often, seminaries and Bible colleges engage convictions and competencies well. They’re good at educating students to be confessional and doctrinally committed to either a denominational or evangelical creed. Schools also excel at training their students in ministry skills. Preachers are taught to preach well, and linguists are taught to translate texts efficiently and effectively, as they should be. But the students’ character can be lost in these educational emphases. I once asked a graduate-level preaching class about how Bible colleges and seminaries could invest in their character, and the near-universal response was something like this: “That’s the job of the local church, not the school.” Packer would disagree. He’d certainly affirm that Christocentric character formation is the job of the local church, but he’d further argue that theological institutions cannot neglect it in their curriculum and pedagogy. This doesn’t mean professors should plan to tack on a point of spirituality to every lecture. This means professors should see every lecture as spiritual, not because this is popular but because it’s best.
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Living In Faith
Living In Faith
44 w

Should Science Define Christian Doctrines?
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Should Science Define Christian Doctrines?

Science is by nature fallible and subject to revision. Theories widely held today may be dismissed in the near future as our knowledge of the natural world grows. History offers numerous examples of now-discarded beliefs: the earth is the center of the universe, maggots spontaneously generate in rotting meat, the body is governed by four humors, and Newtonian mechanics can explain the entire universe. As Thomas Kuhn argues in The Structure of Scientific Revolutions, scientific theories and paradigms change, often suddenly, with new evidence and revised models. What scientists “know” today may be swept into the dustbins of intellectual history tomorrow. This is true of theories about the origins of the universe and human life that seem to conflict with certain readings of Genesis. Of making many books about reconciling Darwinism and Christianity there is no end. Many such works suggest we abandon long-held doctrines or revise them to fit contemporary scientific findings and paradigms. In Defending Sin: A Response to the Challenges of Evolution and the Natural Sciences, Hans Madueme—a trained medical doctor who’s now a professor of biblical and theological studies at Covenant College—attempts to regain some of the doctrinal ground lost in the discussion between Christian theology and the natural sciences. He especially focuses on hamartiology, the doctrine of sin. This book is, fundamentally, an apologetic for traditional Christian teaching about creation’s original goodness and humanity’s fall. Five Aspects of Biblical Realism At the center of Madueme’s apologetic is a set of methodological assumptions he calls “biblical realism.” He identifies five key components of this approach that shape a Christian understanding of the relationship between faith and science. First, biblical realism asserts that supernatural realities actively operate within God’s world. Even scientists who affirm the supernatural often pursue knowledge through methodological naturalism, which assumes “only natural explanations are permissible in scientific research” (45). But this approach can’t account for God’s supernatural intervention in history, whether we’re speaking of virginal conception, resurrection from the dead, or direct acts of creation. In contrast, Madueme upholds both the regularity of the natural world and the possibility of direct intervention by God without embracing fideism. Second, biblical realism upholds the principle of dogmatic inerrancy, which states that biblical passages are authoritative even when they appear to conflict with current science. Madueme contrasts this view to what he calls “evidential inerrancy,” which avoids conflict between Scripture and science by “reassess[ing] the relevant biblical texts, perhaps by invoking some kind of accommodation, reinterpreting the text, or, more radically, downgrading biblical authority” (55). This can lead to dismantling inerrancy itself. Third, biblical realism recognizes scientific fallibilism—the idea that the natural sciences, while valuable, are inherently limited due to human finitude and fallibility. Madueme argues that because science is subject to these limitations, we require the corrective influence of divine revelation to fully understand the world. Fourth, biblical realism requires doctrinal confidence among Christians. According to Madueme, “Central doctrinal beliefs receive their epistemic warrant from Scripture and should therefore not be revised (or abandoned) in the face of conflicting scientific theories” (45). In a world where we often allow science to direct our theology, Madueme says we have the freedom to let Scripture correct our science. Finally, biblical realism promotes an eclectic method that evaluates scientific theories on an individual basis. This careful approach is based on the goodness of natural sciences, the reliability of Scripture, the interconnectedness of theological beliefs, and the fallibility of scientific conclusions. Faith and science are seen as complementary rather than contradictory, each playing a distinct role in the pursuit of truth. While there may be conflicts, such as between Darwinian evolution and some views of the biblical account of creation, the Bible doesn’t contradict most scientific understandings relevant to everyday life. Biblical realism encourages a balanced view where faith and science are seen as complementary rather than contradictory, each playing a distinct role in the pursuit of truth. Gracious Polemics This approach to doctrine and exegesis must be wielded carefully. Therefore, Madueme distinguishes between essential and nonessential doctrines. For example, Madueme leaves room for disagreement between Christians about the earth’s age. Yet he rightly observes that historic doctrines about Adam, original goodness, and the fall are essential to a proper understanding of Scripture’s grand narrative. Even if science supports theories that contradict the original goodness of creation, we can’t dismiss this doctrine without destabilizing the coherent core of Christian truth. He asserts such doctrines aren’t only scientifically justifiable but also integral to our understanding of the gospel. Even if science supports theories that contradict the original goodness of creation, we cannot dismiss this doctrine without destabilizing the coherent core of Christian truth. The doctrine of sin is the book’s central focus. Yet much of what Madueme says about the relationship between science and biblical authority applies to other apparent conflicts. He makes an intellectually robust case for reading the Genesis creation account as a literal six-day event. Yet he doesn’t resort to mean-spirited polemics or speculative exegesis. Even Christians who prefer alternative explanations of Genesis’s days should appreciate the grace and clarity of his positions. Defending Sin is an attempt to argue to reveal truth rather than to win at all costs. By defending the biblical account of the fall, Madueme’s work serves a larger purpose. He makes the case that Christians can embrace science without capitulating on matters that Scripture and the Christian tradition have agreed on for millennia. Even those deeply invested in the natural sciences don’t have to be embarrassed by Genesis. This book is remarkable for the range and depth of Madueme’s theological argument as he argues against materialistic assumptions about the world, while still celebrating the true knowledge we gain from science. Not everyone will be convinced by his theological method, but he creates a clear path forward for those who want to take science seriously and stand firm on the tradition.
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Fun Facts And Interesting Bits
Fun Facts And Interesting Bits
44 w

10 Fictional Sports That Would Be Illegal in Real Life
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10 Fictional Sports That Would Be Illegal in Real Life

Fiction has given us several fantastic sports. These made-up pastimes are part of the world-building process, making a given setting feel real. You know the creators have done their jobs if audiences want to partake in these fictional games. That said, you might want to think twice about jumping in. As fun as these sports […] The post 10 Fictional Sports That Would Be Illegal in Real Life appeared first on Listverse.
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Fun Facts And Interesting Bits
Fun Facts And Interesting Bits
44 w

10 Unsolved Mysteries from the Cold War
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10 Unsolved Mysteries from the Cold War

The four decades of ideological confrontation between the democratic West led by the United States and the communist bloc led by the Soviet Union was an era of tension and proxy wars when the threat of nuclear annihilation loomed large over humanity. Behind every move of the superpowers were unseen forces at work. Plots and […] The post 10 Unsolved Mysteries from the Cold War appeared first on Listverse.
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Gamers Realm
Gamers Realm
44 w

Infinity Nikki - Release Date Trailer   PS5 Games
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Infinity Nikki - Release Date Trailer PS5 Games

Infinity Nikki's official global release date set for December 5. Check out the trailer where we get to see the many styles that await once you set foot in Miraland.
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YubNub News
YubNub News
44 w

President Joe Biden’s Schedule for Wednesday, November 14, 2024
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President Joe Biden’s Schedule for Wednesday, November 14, 2024

Schedule Summary: President Joe Biden will travel to Peru on Thursday. ALL TIMES EDT 9:00 PM Receive daily briefing 10:20 PM Depart the White House en route to Lima, Peru White House Briefing…
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YubNub News
YubNub News
44 w

Haka Protest, MP Ejected Amid Debate Over Bill That Could Limit Unique Maori Legal Rights
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Haka Protest, MP Ejected Amid Debate Over Bill That Could Limit Unique Maori Legal Rights

Speaker Gerry Brownlee was forced to take the rare move of suspending the House and clearing the public gallery after Maori Party MPs performed a haka.Confusion and chaos engulfed New Zealand’s Parliament…
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YubNub News
YubNub News
44 w

Restoring Deterrence Will Prevent Endless Wars
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Restoring Deterrence Will Prevent Endless Wars

On January 3, 2020, the Trump administration conducted a drone strike near Baghdad International Airport, killing Iranian Major General Qassem Soleimani. Soleimani had a long record of waging surrogate…
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YubNub News
YubNub News
44 w

What Will Trump’s Victory Mean for the Jones Act, Maritime Security, and the American Shipping Industry?
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What Will Trump’s Victory Mean for the Jones Act, Maritime Security, and the American Shipping Industry?

The recent re-election of Donald Trump has implications for many aspects of American policy, but one of the most significant—yet often overlooked—is its impact on the Jones Act, the American shipping…
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YubNub News
YubNub News
44 w

Barack Obama: The Political Genius That Wasn’t
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Barack Obama: The Political Genius That Wasn’t

Every few months, a sanitized report appears on the post-presidency activities of Barack Obama’s public advocacy. It’s a narrative that conveniently ignores the inherent problems in having a person…
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